Exegetical and Hermeneutical Commentary of Exodus 30:25
And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be a holy anointing oil.
25. it ] i.e. the olive oil of v. 24, by mixing it viz. with the other ingredients specified. ‘According to the Rabbis, the essences of the different spices were first extracted, and then mixed with the oil’ (Kn.).
a perfume, &c.] lit. a perfume of perfumery, the work of the perfumer (like the ‘work of the weaver,’ &c., see on Exo 26:1: so v. 35, Exo 37:29). 1Ch 9:30 (render ‘compounding the perfume of the spices’) shews that in the age of the Chronicler ( c. 300 b.c.) the anointing oil was made by the ‘sons of the priests.’ For other allusions to perfumers or perfumery, see 1Sa 8:13 (RVm.), Isa 57:9, Neh 3:8 (RVm.), Son 5:13 (RVm.).
26 28 (cf. Lev 8:10 b 11). The Tent of meeting, the ark and other articles belonging to it, with their various vessels, to be all anointed with the aromatic oil thus produced. The command is repeated in Exo 40:9-11: cf. also Lev 8:10 b 11, Num 7:1, and (specially of the altar) Exo 29:36, Num 7:10; Num 7:84; Num 7:88.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 25. After the art of the apothecary] The original, rokeach, signifies a compounder or confectioner; any person who compounds drugs, aromatics, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
23-33. Take thou also . . .principal spices, c.Oil is frequently mentioned in Scriptureas an emblem of sanctification, and anointing with it a means ofdesignating objects as well as persons to the service of God. Here itis prescribed by divine authority, and the various ingredients intheir several proportions described which were to compose the oilused in consecrating the furniture of the tabernacle.
myrrha fragrant andmedicinal gum from a little known tree in Arabia.
sweet cinnamonproducedfrom a species of laurel or sweet bay, found chiefly in Ceylon,growing to a height of twenty feet: this spice is extracted from theinner bark, but it is not certain whether that mentioned by Moses isthe same as that with which we are familiar.
sweet calamusor sweetcane, a product of Arabia and India, of a tawny color in appearanceit is like the common cane and strongly odoriferous.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And thou shalt make it an oil of holy ointment,…. All the above spices and oil being put together, an ointment was to be made out of them, not thick, as ointments usually are, but a liquid to be poured, and therefore called an “oil of ointment”, and “holy”, because devoted only to sacred uses:
an ointment compound after the art of the apothecary: or confectioner; the spices bruised, and pounded, and mixed together, and boiled or distilled, and so an oil or ointment extracted from them:
it shall be an holy anointing oil; for the uses next mentioned: it signified the Holy Spirit of God, and his graces, that oil of gladness with which Christ and his people are anointed; and is that anointing which teacheth all things, see Ps 45:7 1Jo 2:20 comparable to these several spices, and oil olive, for their sweet smell, cheering and reviving nature, and supplying quality, and for their valuableness and preciousness, and of which there was a certain weight and measure; for though Christ received this unction without measure, yet there is a certain measure of grace and gifts bestowed upon his people, and by which they are made holy and fit for their master’s use.
Fuente: John Gill’s Exposition of the Entire Bible
25. And thou shalt take it an oil of holy ointment. Although the genitive is put in the place of an epithet, as if Moses had said “a holy oil;” yet it is so called from its effect, because without it nothing is accounted pure. And assuredly the Spirit of God sanctifies ourselves and all that is ours, because without Him we are unholy, and all that belongs to us corrupt. He enjoins the use of the ceremony throughout all the generations of the ancient people, Exo 30:31. In these words there is an implied contrast with the new Church, which wants no shadows since the manifestation of the substance; and justly does the only begotten Son of God possess the name of Christ, since by His coming He has abolished these figures. And Simeon, when he took Him in his arms, and called Him “the Lord’s Christ,” (183) taught that the external use of the legal oil had ceased. So much the sillier is the superstition of the Papacy, when in imitation of the Jews it anoints its priests, and altars, and other toys: (184) as if they desired to bury Christ again with their ointments; wherefore let us hold this invention in detestation as blasphemous, because it overthrows the limits prescribed by God.
In order that the Jews may hold this mystery in just reverence, he forbids similar ointment to be made. We know that ointments were then among the luxuries of a fine banquet; but it is accounted profanation if they make use of this kind; and we must mark the reason, that what is holy, may be holy unto them, Exo 30:32, i.e., that they may reverently observe what is peculiarly devoted to their salvation. For although the sacred things divinely instituted always retain their nature, and cannot be either corrupted or made void by our vices, yet may we by our filthiness, by our impure use or neglect of them, pollute them as far as in us lies.
(183) The reference here is to Luk 2:28. It does not, however, appear that Simeon actually called Him “the Lord’s Christ,” though the Evangelist states, Luk 2:26, that “it was revealed to him by the Holy Ghost that he should not see death, before he had seen the Lord’s Christ.”
(184) Lat., “ Nugas;” Fr, “ L’autel avec tout leur bagage .” “ Now that your oil came not from the Apostles, your own doctor Panormitane is witness; for thus he writeth: ‘The Apostles in old time gave the Holy Ghost only by laying on of hands; but now-a-days, because bishops be not so holy, order hath been taken that they should give this sacrament with chrism.’” — Jewel’s Defence of the Apology, Parker Society’s edition, p. 178.
” Transtulerunt item sua haec olea, cure ad homines moribundos, tum etiam ad parietes, altaria, and campanas: necnon calices et alia hujusmodi, qum videmus, κακοβηλίᾳ improbanda ex veteri Judaismo esse traducta. Excusat ille Innocentius, (Decret. Greg., lib. 1, tit. 15, de Sacra Unctione.) Ecclesiam haec faciendo non Judaizare,” etc. — Petr. Mart. Loci Com., Cl. 4, cap. 1:21.
Fuente: Calvin’s Complete Commentary
(25) After the art of the apothecary.Skill was to be called in. The spices were not to be pounded and mixed with the oil in a rude and unscientific way, but the best art of the time was to be employed in effecting the composition. Jewish tradition says that its essence was first extracted from each of the spices, and then the oil mingled with the essences.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Compound after the art of the apothecary In the times after the exile some of the priest’s sons were intrusted with the preparation of the ointment of spices. 1Ch 9:30. As it was made the special care of the high priest to guard it, (Num 4:16,) we may naturally suppose that he was charged with the duty of either compounding it himself or employing some competent person to assist him . The original preparation of it would seem, from Exo 37:29, to have been intrusted to Bezaleel, the architect . Being of a special character, and known as an oil of holy ointment, or a holy anointing oil, it might not be used for ordinary purposes, such as anointing one’s flesh, (Exo 30:32,) or using it on a foreigner, (Exo 30:33,) and any attempt to make any other oil like it was strictly forbidden. The ceremony of anointing with oil denoted the setting apart and consecrating to a holy purpose, and accordingly this holy ointment was to be used solely for such consecration of the priests and the tabernacle and its sacred vessels. Exo 30:26-30.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 103
THE ANOINTING OIL
Exo 30:25-31. Thou shalt make an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, and the table and all his vessels, and the candlestick and his vessels, and the altar of incense, and the altar of burnt-offering with all his vessels, and the laver and his foot. And thou shalt sanctify them, that they may be most holy: Whatsoever toucheth them shall be holy. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priests office. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.
OF the Ceremonial Law in general we may say, it was intended to shadow forth the Lord Jesus Christ in the whole of his work and offices. The Epistle to the Hebrews admirably illustrates it in this peculiar view, shewing with minuteness and precision the scope and object of it as relating to him, and as fulfilled in him. To his priesthood, in particular, the ordinance which we here read of more especially referred; for in the fortieth chapter, where the words of my text are, again almost literally repeated, it is said, Their anointing shall surely be an everlasting priesthood throughout their generations [Note: Exo 40:10-15.].
But it is remarkable, that after the Babylonish captivity this ointment, so far as we are informed, was never made. And this seems to have been permitted of God, in order to direct their minds to that richer unction, which they were to receive from their Messiah. Previous to the time of Christ, the Holy Spirit was very sparingly and partially bestowed; as it is said, The Holy Spirit was not yet given, because that Jesus was not yet glorified [Note: Joh 7:39.]: but after the ascension of our Lord and Saviour to heaven, the Spirit was shed forth abundantly upon Gods Church [Note: Tit 3:6.] ; and from that time, multitudes, both of priests and people, have been wholly sanctified unto the Lord. Under this dispensation it is our happiness to live; so that, with a special reference to ourselves, I may well proceed to shew,
I.
The universal need there is of the Holy Spirits influence
There was nothing under the Law so holy, but that it needed this divine unction
[The tabernacle itself, the immediate residence of the Deity; and the ark, wherein the tables of the Law were placed, and which was a preeminent type of the Lord Jesus Christ, who fulfilled the Law for us; these, I say, were anointed; as were also the table of shewbread, and the candlestick, the one representing Christ as the bread of life, and the other as the light which lighteneth every man that cometh into the world. Now, whence was it that these needed such purification? They were used in the service of sinful man, and therefore were polluted, and needed to be so purified; as heaven itself, the abode of all the glorified hosts, is said to be: for the patterns of things in the heavens were purified with these earthly sacrifices, whilst the heavenly places themselves were purified with better sacrifices than these [Note: Heb 9:23.].
That Aaron and his sons needed this holy ointment, we do not wonder, since they were sinners like unto us. But taking the whole together as used for sinful man, they serve to shew us, that there is not a thing or person in the universe that must not be so sanctified, before God can find pleasure in any services presented to him.]
Nor is there any thing under the Gospel which does not need it
[What are the ordinances of religion, or what the souls of men, without the Holy Spirit? The one are an empty form; and the other, a cage of every unclean bird. Regard us as men, and every thing we do is defiled before God. But consider us as priests, for into that office every true Christian in the universe is brought [Note: 1Pe 2:9; Rev 1:6.], and how can we approach the Most High God, and offer any acceptable sacrifice unto him, unless we be first consecrated with that divine unction, which God has promised to all who seek him in spirit and in truth [Note: Luk 11:13.] ? It is the duty of the greatest of men, and the privilege of the meanest, to get himself anointed with this holy oil. Even our Lord Jesus Christ himself, as man and as Mediator, needed it. We are informed, that God anointed him with the Holy Ghost and with power [Note: Act 4:27; Act 10:38.]: much more, therefore, must we, corrupt and sinful creatures, need, under all circumstances, his gracious communications: indeed we are expressly told, that, if any man have not the Spirit of Christ, he is none of his [Note: Rom 8:9.].]
II.
His sufficiency for all to whom that influence is applied
This appears,
1.
From the preciousness of the ointment which was used
[The spices were peculiarly rare and odoriferous; and the oil with which they were blended was most pure. And was this appointed for nought? Doubtless this was intended to shadow forth the excellency of the Spirits gifts: for on whomsoever he was poured, whether on the Saviour himself or on any of the sons of men, he was a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and he made the person of quick understanding in the fear of the Lord [Note: Isa 11:2-3,]. There is not a faculty in man to which the Spirits influence does not extend, or which it will not sanctify: it imparts light to the understanding, flexibility to the will, purity to the affections, tenderness to the conscience, and holiness to the entire man: it makes us altogether a new creation, and sanctifies every offering which we present to God; so that God smells a sweet savour from it [Note: Php 4:18.], and is well pleased with services which could not otherwise be accepted of him.]
2.
From the virtue infused into every thing anointed with it
[Every vessel that was anointed with that ointment, imparted a sanctity to every thing with which it came in contact [Note: 9.]. And thus, in like manner, every true Christian communicates to others, so far as his influence extends, the same divine principles which he himself has imbibed. As it was said of the Saviour, so may it be said of all the Lords anointed, Their garments smell of myrrh, aloes, and cassia [Note: Psa 45:8.]: and wherever they come, they diffuse around them the savour of the knowledge of Christ. We cannot have a more complete idea of its efficacy, than the Corinthian Church, through the instrumentality of St. Paul, exhibited. In their unconverted state, many of them had been of a most abandoned character: yet, having drawn that character in all its most degraded forms, he says of them, Such were some of you: but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God [Note: 1Co 6:9-11.]. Only let the Spirit of God accompany the word to the hearts of men, and the day of Pentecost fully shews us what effects it will produce.]
I entreat you then, my brethren
I.
Seek the Holy Spirit for your own souls
[There is an unction of the Holy One, which every one of you may obtain, and which will operate upon you to your complete salvation [Note: 1Jn 2:20; 1Jn 2:27.] But I must guard you against every counterfeit that may be mistaken for it. There is such a thing as enthusiasm: and it is by no means uncommon for persons to mistake some feelings or conceits of their own for the sanctifying influences of the Spirit of God. And I must warn you, that, as any person compounding for himself an ointment similar to that which was made for God was to be cut off from his people [Note: 2, 33.], so a substitution of any thing in the place of Gods Holy Spirit will infallibly issue in your destruction. You shall not however err, if you go to your great High-Priest, and ask for the Holy Spirit at his hands: for he has been anointed with the Spirit without measure [Note: Joh 3:34.] ; and the Spirit that has been poured so largely upon him shall descend to the skirts of his garments [Note: Psa 133:2.], and to the very meanest of all his members.]
2.
Guard against every thing that may reflect dishonour upon him
[The high-priest under the Law was forbidden to display those feelings which were incident to common men, because the crown of the anointing oil was upon him [Note: Lev 21:10-12.]. And you likewise, my brethren, if you have been indeed anointed with the Spirit of God, must shew that superiority to earthly things, which would be in vain looked for from the natural and unconverted man. Very striking is that expression of Solomon, Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour [Note: Ecc 10:1.]. There is a sanctity about the Christian character which should be kept inviolate. If you are sons of God, you should be blameless and harmless in the midst of a crooked and perverse nation, shining among them as lights in the world [Note: Php 2:15.]. The Spirit of God may be soon grieved; yea, he may be even vexed, and quenched by any deliberate sin: for sin in you will cause the very name of God himself to be blasphemed. I pray you, then, walk circumspectly, and in a way worthy of your high calling, yea, worthy also of Him who hath called you unto his kingdom and glory. O may the Spirit of God sanctify you wholly! and I pray God that your whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
apothecary: or, perfumer, 1Ch 9:30
an holy: Exo 37:29, Num 35:25, Psa 89:20, Psa 133:2, Heb 1:9
Reciprocal: Exo 29:21 – the anointing oil Exo 30:32 – it is Exo 30:35 – after the 2Ch 16:14 – the apothecaries’ art Neh 3:8 – of the apothecaries